hope of rebuilding the institution in the form of a modern element in co-management, in
which the needs and aspirations of the various proponents (fishers, local governments, adat
leaders, environmentalists, fisheries managers) can be successfully accommodated.
From our study, we identified the following factors (components and linkages) that contribute
positively to the resilience of sasi as a local institution and, therefore, should be considered
during the process of revitalizing and modernizing the institution.
1. If the village head descends from the raja line and if he is kepala adat, his position is
more legitimate than in villages where this is not the case. This legitimacy contributes
positively to the execution of his authority with regard to sasi.
2. Where the village head is elected with only a small majority, this results in fragile
leadership and subsequent political instability. This seriously hampers sasi as well as
any revitalization process.
3. A large overlap between the traditional and formal authorities in the village
government (LMD) is a strong indicator that sasi, as part of the traditional structures,
will be prolonged.
4. Vital for the process of revitalization is acknowledgement of the traditional village
authorities within the local government.
5. Where traditional institutions such as the kewang and tuan negeri are acknowledged,
the enforcement of sasi regulations is more effective. If collaboration with the police
or other formal institutions is required, a clear definition of rights and mandates should
be developed and approved by higher government levels.
6. It is important that the formal and traditional institutions collaborate closely with
religious institutions, which are generally stable and not involved in village politics.
Where there are strong bonds among these institutions, sasi is highly resilient.
7. It is necessary to define the sasi structures, powers, and responsibilities within the
framework of provincial and national legislation, to provide local institutions with
more capacity to deal with external threats and enable them to become involved in
development planning, execution, and evaluation.
8. In newly to be installed sasi systems, sasi regulations are considered more legitimate
if the villagers profit directly. In villages where sasi rights are auctioned and people
have no control over the revenues, there is no incentive to comply with the sasi
regulations and the institution lacks resilience.
9. Collaboration requires a shared value system, in this case, adat. Where through
modernization the younger generation develops new values, the institution
must adapt. The support and participation of the younger generation is necessary
for the survival and effective operation of sasi.
10. Collaboration, trust and legitimacy are a function of a village size and homogeneity.
When the population exceeds 3,000 people and/or the village becomes heterogeneous,
the cohesive mechanisms break down. In these villages, another type of management
institution, i.e., not traditional sasi, must be established.
11. While revamping the institution to increase functionality in resource management, it
will be useful to retain traditional titles and structures as well as elements of ceremony,
to provide a strong spiritual and cultural basis. However, care must be taken not to
alienate new generations of fishers.
In order to perpetuate the cultural core of sasi, the sacred knowledge and rituals in the
indigenous language must be passed down before they are forgotten. Loss of interest among
younger generations and the subsequent loss of sasi knowledge linked to adat are threats to
sasi as a cultural institution and could, therefore, undermine its effectiveness as a resource
258 An Institutional Analysis of Sasi Laut in Maluku, Indonesia